..续本文上一页d by the kammic character of the sankharas. If one engages in meritorious deeds, the sankharas or volitional formations will propel consciousness toward a happy sphere of rebirth. If one engages in demeritorious deeds, the sankharas will propel consciousness toward a miserable rebirth. And if one masters the formless meditations, these "imperturbable" sankharas will propel consciousness toward rebirth in the formless realms. 经文中把作用于十二因缘的诸行分为三类: 身、语、意。诸行又被分为福行、非福行、以及“不可扰动” —— 即四类无色界禅定中的存在意志。当无明与渴求主宰我们的意识流时，我们身、语、意的有动机行为，便成为造作果报的力量，在它们产生的果报之中，最重要的是死后该意识流的更新。以无明为促进，以渴求为燃料，是诸行推动着意识流，朝下一个重生模式行进，并且，意识的具体立足点，取决于诸行的业力性质。假若某人行福德事，那么该行或者说“有动机的造作”将会把意识推向喜乐的重生域界。假若某人行损福德事，则将把意识推向痛苦的重生。假若他掌握了无色界禅定，这些“不可扰动”的诸行将推动他的意识流重生于无色界。
A second major domain where the word sankharas applies is among the five aggregates. The fourth aggregate is the sankhara-khandha, the aggregate of volitional formations. The texts define the sankhara-khandha as the six classes of volition (cha cetanakaya): volition regarding forms, sounds, smells, tastes, tactile objects, and ideas. Though these sankharas correspond closely to those in the formula of dependent origination, the two are not in all respects the same, for the sankhara-khandha has a wider range. The aggregate of volitional formations comprises all kinds of volition. It includes not merely those that are kammically potent, but also those that are kammic results and those that are kammically inoperative. In the later Pali literature the sankhara-khandha becomes an umbrella category for all the factors of mind except feeling and perception, which are assigned to aggregates of their own. Thus the sankhara-khandha comes to include such ethically variable factors as contact, attention, thought, and energy; such wholesome factors as generosity, kindness, and wisdom; and such unwholesome factors as greed, hatred, and delusion. Since all these factors arise in conjunction with volition and participate in volitional activity, the early Buddhist teachers decided that the most fitting place to assign them is the aggregate of volitional formations. “诸行”一词的第二个主要应用领域，是作为五蕴之一。第四蕴即为行蕴(sankhara-khandha)，也就是有动机的造作的聚集体。经典上把行蕴定义为六类动机(cha cetanakaya): 即与色、声、香、味、触、法相关的动机。尽管这些“行”与十二因缘公式中的“行”密切对应，两者并非处处等同，因为行蕴的范畴更为广泛。有动机的造作蕴[行蕴]涵摄一切动机种类。不仅包括业力上有活性的造作，也包括造作的业果，还包括那些与业力无关的造作。在后来的巴利文献中，行蕴成为一个覆盖了除受蕴与想蕴之外的一切心理素质的类别，前两项各具独立的蕴。于是行蕴这个词便涵摄着诸如接触、专注、思维、能量等伦理上中性的素质，诸如慷慨、仁慈、智慧等善巧的素质，以及诸如贪、嗔、痴等非善巧的素质。既然这一切素质随着动机共同升起，并且参与动机的活动，早期佛教导师们认为它们最适合归类于有动机的造作。
The third major domain in which the word sankhara occurs is as a designation for all conditioned things. In this context the word has a passive derivation, denoting whatever is formed by a combination of conditions; whatever is conditioned, constructed, or compounded. In this sense it might be rendered simply "formations," without the qualifying adjective. As bare formations, sankharas include all five aggregates, not just the fourth. The term also includes external objects and situations such as mountains, fields, and forests; towns and cities; food and drink; jewelry, cars, and computers. “行”的第三个主要语境，是作为一切有为[缘起的]事物的统称。在这个语境当中，该词有了一种派生的被动性，指凡是因缘造作的事物， 凡是有为的、被造作的、被合成的。在这个意义上，也许可以把它只译成不带限制性形容词的“造作”。作为广义的造作， 诸行不仅是第四蕴，而且包括了所有五蕴。该词还包括诸如山、地、林; 城镇; 饮食; 珠宝、车辆、电脑等外在的客体与状态。
The fact that sankharas can include both active forces and the things produced by them is highly significant and secures for the term its role as the cornerstone of the Buddha”s philosophical vision. For what the Buddha emphasizes is that the sankharas in the two active senses — the volitional formations operative in dependent origination, and the kammic volitions in the fourth aggregate — construct the sankharas in the passive sense: "They construct the conditioned; therefore they are called volitional formations. And what are th…
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